By Gregory Baum
All of us have passports: we belong to a country. but the nationalism that has created international locations is an ambiguous phenomenon that has introduced self-determination to a couple humans and persecution and demise to others. while is nationalism ethically applicable? In fantastically basic language, Gregory Baum discusses the writings of 4 males whose nationalism used to be formed by means of their faith and their time: Martin Buber's speeches on Zionism earlier than the construction of Israel; Mahatma Gandhi's influential incitement to peaceable resistance opposed to British imperialism; Paul Tillich's booklet on socialism and nationalism which used to be banned via the Nazis; and Jacques Grand'Maison's defence of Quebecois nationalism within the wake of the province's Quiet Revolution. Baum additionally examines nationalism in an international ruled by way of transnational organizations and fiscal globalisation: for instance, how does Scottish nationalism healthy in the eu Union, and the way can the Church of Scotland give a contribution to this secular flow? eventually, Baum turns to Quebec and its pressure among ethnic and civil nationalism. As a province with a homogenous and specific tradition that's varied from that of the rustic surrounding it, how can Quebec warrantly its personal survival in an ethically applicable manner? This quiet masterpiece of transparent considering and humane reasoning illuminates the makes use of and misdirections of 1 of the main strong forces in politics and society.
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Additional resources for Nationalism, Religion, and Ethics
Economic activities that hurt the moral well-being of an individual or a nation are immoral and therefore sinful. It is sinful to buy and use articles made by sweated labour. It is sinful to import goods from overseas if by doing so we leave our own people unemployed and condemn them to starvation. That is the reason, Gandhi explains, why he has burnt his foreign clothes as a ritual of purification, and he urges his Indian countrymen to follow his example and be content with rough, homespun cloth produced in their neighbourhood.
7 These critics offer empirical evidence that borrowing the ideal of material progress and 48 Mahatma Gandhi importing science and technology have not improved the lot of the majority of the population. On the contrary, development has undermined their culture and social cohesion, made them dependent on foreign imports, such as fertilizer and machinery, driven them into debt and ruin, and caused unexpected and unintended ecological damage. T h e Gandhian imperative to promote a subsistence economy located in village communities has retained its relevance.
The religions of India have been infused by Hindu sensitivities. To speak of an inborn enmity between Hindus and Muslims was a lie invented by their mutual enemy. Prior to the arrival of the British, Hindus and Muslims had learnt to live in peace. Gandhi was convinced that the world religions, when followed in accordance with their deepest meaning, actually converge and lead the believers to worship the divine and live a life of selfless service. In a statement issued in 1938, prior to a meeting with Jinnah, the leader of the Muslim League, Gandhi said: " M y Hinduism is not sectarian.